Globalism before Globalism: the Alexander legend in medievalliterature (Priest Lambrecht’s account as a pathway to early global perspectives)

We certainly live in a world today determined by globalism, however we might want to define it. But it would be erroneous to assume that earlier centuries, and not even pre-modernity, were entirely ignorant about foreign worlds and did not have any interest in reaching out to, or in approaching foreign countries, peoples, and cultures either peacefully or militarily. The first part of this paper examines some of the misconceptions and then outlines many features that justify us in using the term ‘globalism’ already at that early stage, maybe free of much of the modern baggage brought upon by the colonialist attitude pursued by early modern Europeans. To illustrate the claim more specifically, this then leads over to a detailed examination of one of the many versions of the Alexander narratives in the Middle Ages, specifically of Priest Lambrecht’s Middle High German Alexanderlied. Although Alexander is presented as a conqueror of the Persian empire and the Indian kingdom, apart from many other countries, there is still a strong narrative strategy to open the perspective toward the East and to make it to an integrative part of the global worldview of the western European audiences. This and many other Alexander versions contribute in their own intriguing way to the process of “worldmaking,” as Nelson Goodman (1978) had called it. Although historic-fictional in his approach, Lambrecht facilitated in a path-breaking way, drawing on many classical sources, of course, the establishment of a global vision, at least in the mind of his medieval audiences.

Playing with Peace: Solomon as the Man of Peace and Rest, and the Temple as the House of Rest

It is well-known that the notions of peace, rest and order belonged to the royal Achaemenid ideology, particularly from the time of Darius I onwards. This can be witnessed in Achaemenid architecture, iconography and royal inscriptions. However, although the relations between the Persian Empire and the Greek city-states were never completely peaceful, the diplomatic relations between Persia and particularly Sparta emphasised the value and importance of peace for international politics. How did this international discourse influence the literature formation in Yehud at the same time? In addition, can one read the Chronicler’s portrayal of King Solomon of old as playful (and undermining) irony and polemic against the imperial masters? In this article, I revisit an earlier study in which I have started investigating the rhetorical locus of the Chronicler’s portrayal of this king.

Elephantine

Elephantine. On Judeans in fifth century bce Southern Egypt In the fifth century bce a group of Judaeans lived as mercenaries in the Persian army on and around the island of Elephantine, as guardians of the southern border of the Persian empire and to shield the Persian trade interests. Documents show that these Judaeans had their own form of Yahwism. For almost 100 years they lived in peaceful coexistence with the Persian administration, the local Egyptian population, and with a dozen other ethnic groups settled on the island. From around 425 this pax persica was disrupted by local discords and the destruction by the priests of Khnum of vital elements of the Persian administration as well as the temple of Yahô. This contribution argues that the increasing urge of Egypt to abandon the Persian yoke and the influx of an extra group of Judeans – with a different form of Yahwism – around 420 created increasing tension between the different groups leading to the breakup of the peaceful cohabitation.

The Politics of Calendars: State Appropriations of the Contested Iranian Past

This paper seeks to investigate how commemorative practices, rituals, and holidays are invented, deployed, and recast for political and ideological purposes, to reinforce and sustain a particular narrative of national identity. It argues that the choice of particular moments of a country’s past to be commemorated in calendars as national holidays and the way in which the collective past is preserved and remembered both reflect and articulate a country’s vision of its present essence, of who its people are. Recognizing the link between the collective memory and national identity, the Iranian states before and after the 1979 revolution made a special effort to articulate their narrative of the past by commemorating a particular set of holidays and rituals. Viewing the calendar as a political artifact, this paper compares changes in the Iranian national calendars in the Pahlavi era (1925–1979) and the Islamic Republic (1979–2018). It examines the inclusion of new religious holidays and the removal of national days associated with the monarchy as well as the assignment of new meanings and celebratory practices to the old ones as the signifiers of a political maneuver to articulate a new shared public memory and narrative of identity since the 1979 revolution. It then examines two nationwide celebrations before and after the 1979 revolution, representing two state-sponsored, competing narratives of Iranian identity: firstly, the 2500-year celebration of the Persian Empire in 1953, and, secondly, the Ashura commemoration, a religious gathering dedicated to the remembrance of Shia Imams. These commemorations provided the state a unique political opportunity to present its own appraisal of the past and, in turn, national identity.

Role of Jundi-Shapur in Streamlining of ILM-E-TIBB (Medicine)

People have always felt the need to seek the knowledge from time immemorial. Be it the knowledge of religion or science or philosophy or astronomy. The knowledge of medicine was confined to cultures till 4th century AD. Every subcontinent and every civilization was having its own traditions to treat the diseases, e.g. Ayurved in India, Egyptian traditional medicine in Egypt, Chinese traditional medicine in China, Iranian Traditional medicine in Iran etc etc. It was during the 5th century AD when Roman Empire cracked down on its seminaries and the intellectuals were forced to leave the country. Those intellectuals were given refuge by Persian Empire where in a city was established with ultimate autonomy under Khusro, Jundi-Shapur became a prosperous metropolis, refuge, and melting pot for intellectuals from many regions. Shapur II (309-379 A.D.) is credited for conceiving and establishing the nucleus of the university in the latter part of the fourth century. The closing of the Athenian school by the Byzantine Emperor Justinian (AD 539) also drove many leaned Greek physicians to Jundi-Shapur. This was the start of the integration of different traditional medicine of different civilizations. This formed the basis of what we see today as modern medicine. In this way JundiShapur has important role in the development of Medical knowledge and it remained in the leading role until 9th Century AD.

Abram the One from Beyond-the-River, and King Chedorlaomer of Elam (Genesis 14): Persia and the Formation of Judaean Ethnic Identity in a Late Patriarchal Narrative

The perception of Persia in Judaean/Jewish texts from antiquity contributed to the construction of a Judaean/Jewish identity. Genesis 14 gives an example of this; in it, Abra(ha)m wages war with a coalition headed by King Chedorlaomer of Elam. The article argues that Genesis 14 is one of the latest additions to the patriarchal narratives (Genesis 12–36), composed in the Persian or early Hellenistic period. It was conceived and used as an ethnic identity-forming story. The characters in the narrative represented groups and nations in the neighbourhood of the province of Judah. Abra(ha)m was perceived as the ancestor of the Judaeans and the inhabitants of the province Beyond-the-River. The King of Elam represented the Persian Empire. The article uses redaction criticism to argue that Genesis 14 is among the latest additions to the patriarchal narrative in the late Persian or Hellenistic period. Moreover, it uses a combination of philological and historical methods to argue that the description of Abra(ha)m as hāʿibrî (traditionally translated “the Hebrew,” Gen 14: 13) characterises him as a person from the region Eber-nāri (Beyond-the-River). The article uses similar methods to argue that the names of people and places in Genesis 14 referred to political entities in and around Judah. Eventually, the article uses Anthony D. Smith’s theory of ethnic community and elements from postcolonial theory as “reading lenses” and a framework for analysing Genesis 14. Reading this way underscores that Genesis 14 originated and worked as an ethnic identity-forming story.

The Rise of Islam

The chapter opens with the youth of Muhammad, on the fringes of the Roman and Persian empires, then the environmental catastrophe that weakened the two empires, followed by immensely destructive wars which weaken both powers. Muhammad’s movement is initially a reform movement directed at other Arabs. After Muhammad’s death, his followers begin a series of wars which result in the destruction of the Persian empire and the radical diminution of Rome. After the initial period of conquests there is a need to discover a governing ideology, which is achieved by the use that ‘Abd al-Malik makes of the teaching of Muhammad.